INSTITUTE OF SPIRITUALITY
AND RELIGIOUS FORMATION
TANGAZA COLLEGE
CATHOLIC UNIVERSITY OF EAST AFRICA
TITLE OF THE LONG ESSAY
CHILDLIKE SIMPLICITY AND OUR LADY IN THE CONGREGATION OF THE
LITTLE CHILDREN OF OUR BLESSED LADY
Author: Sr. Florence Muchingami (L.C.B.L)
Tutor : Rev. Fr. Aelred Lacomara (CP)
April 2001
NAIROBI - KENYA INSTITUTE OF SPIRITUALITY
AND RELIGIOUS FORMATION
TANGAZA COLLEGE
CATHOLIC UNIVERSITY OF EAST AFRICA
TITLE OF THE LONG ESSAY CHILDLIKE SIMPLICITY AND OUR LADY IN THE CONGREGATION OF THE
LITTLE CHILDREN OF OUR BLESSED LADY
Author: Sr. Florence Muchingami (L.C.B.L)
Tutor : Rev. Fr. Aelred Lacomara (CP)
This is a long essay submitted in partial fulfilment of the requirements for a diploma in Religious Formation
April 2001
NAIROBI - KENYA
11
S.. STUDENT'S DECLARATION
I hereby declare that the material used herein has not been submitted for academic
credit to any other institution. All sources have been cited in full.
Signed:tnnL-filktin:Intri Lca;
Sr. Florence Muchingami L.C.B.L
Date :
Tutor :
Rev. Fr. Aelred Lacomara (CP)
Date :
111 DEDICATION
I dedicate this work to my family, congregation and all the little ones who reveal
God's presence and hold the secrets of the Kingdom.
iv ACKNOWLEDGEMENTS
I am very grateful to all who have helped me along the journey towards the
completion of this work. Many thanks go to my supervisor Father Aelred Lacomara
(CP), without whose encouragements, patience and directives this paper could not
have been realised. I also thank Fr. Peter Edmonds (SJ) for proof reading my work
and his constructive ideas and suggestions.
I thank Sr. Cresencia Muzuva for typing the Bibliography, the Contents page and
above all for her example in living the charism of the congregation.
Let me extend my gratitude to Fr. Dominic Izzo (OP), the Director of the Institute
since I started this work for his constant readiness in supporting, commenting and
encouraging. I also thank all the staff of the Institute who taught within the two years.
. Many friends and colleagues have contributed through their encouragements and
feedback. I am happy to thank them all.
I would like to express my appreciation to the members of my community for their
invaluable assistance in many ways. I thank my Spiritual Director Rev. Fr. F. Masawi
(SJ) for his guidance and support through out the course. My sincere gratitude goes to my congregation for allowing me to take up Spirituality and Religious formation studies in Nairobi. I thank the Allamano Community for allowing me to use their computer and library.
It is true that all who gave a hand in one way or the other in this work cannot be calculated here but I sincerely thank them all and cherish them in my heart and with warm appreciation. I say God bless you all. ABBREVIATIONS
L.C.B.L : Little Children of Our Blessed Lady
L.G. : Lumen Gentium
Gen. : General
Edi. : Editor
vi CONTENTS
TITLE
STUDENT'S DECLARATION III
DEDICATION IV
ACKNOWLEDGEMENT V
ABBREVIATIONS VI
GENERAL INTRODUCTION 1
CHAPTER! 3
1.0 IMPORTANT ELEMENTS OF THE FOUNDER'S BIOGRAPHY 3
1.1 FAMILY BACKGROUND 3
1.1 a) ASTON CHICHESTER' EARLY CHILDHOOD 3
1.1 b) ASTON CHICHESTER'S VOCATION 4
1.1 c) ASTON CHICHESTER AS A JESUIT 5
1.1 d) ASTON'S EARLY YEARS OF HIS MINISTRY 5
1.1 e) DYNAMISM OF RESPONSIBILITY AT EARLY THIRTIES 6
1.1 0 FATHER ASTON AS A MISSIONARY 7
1.1 g) FR. ASTON AS BISHOP OF SALISBURY 8
1.1 h) RETIREMENT AND DEATH 9
1.2 HISTORY OF FOUNDATION 11
1.2 a) THE EARLY YEARS OF FOUNDATION 12
1.3 CHARISM AND SPIRITUALITY OF THE CONGREGATION 13
1.4 CONCLUSION 15
vii CHAPTER II 16
2.0 CHILDLIKE SIMPLICITY AND SOURCES 16
2.1 CHILDLIKE SIMPLICITY AS DISCIPLESHIP IN MATHEW 18: 1-4 16
2.2 HUMILITY IN THE BENEDICTINE SPIRITUALITY 20
2.3 THE HUMILITY OF ST FRANCIS OF ASSISI 22
2.4 CHILDLIKE SIMPLICITY AND THE IGNATIAN SPIRITUALITY 24
2.5 CHILDLIKE SIMPLICITY WITH ST. THERESE OF LISSIEUX 26
2.6 CONCLUSION 28
CHAPTER III 30
3.0 OUR LADY AND THE CONGREGATION 30
3.1 THE IMMACULATE CONCEPTION 31
3.1 a) SUPPORTING EVIDENCE 33
3.2 HER MODEL IN LIVING CHILDLIKE SIMPLICITY 33
3.3 HER CHALLENGE TO THE CONGREGATION 36
3.4 CONCLUSION 40
CHAPTER IV 42
4.0 INTEGRATING CHILDLIKE SIMPLICITY AND OUR LADY IN LCBL
FORMATION 42
4.1 OUR LADY AS AN AGENT OF FORMATION 43
viii 4.2 THE IMPORTANCE PURITY 45
4.3 POINTS OF INTEGRATION 46
4.4 GENERAL CONCLUSION 49
SONG FOR LITTLE ONES 51
ASTON CHICHESTER'S PRAYER 51
ix INTRODUCTION
At the heart of humility or childlike simplicity lies faith. Faith gives this virtue value and this faith means trusting someone. Little ones according to the Gospel values are always cheerful for God is not happy to see long faces. In the world today most people prefer to discuss humility rather than live it and with that they never achieve since the true source and meaning of humility are to be found in God alone. My intention is to find some practical examples of living humility as God wants.
It has been my desire since my Novitiate to explore the charism of our congregation. I am privileged this third Millennium to begin exploring this theme. I say this because what the paper contains is very limited and I feel there is more unwritten material to enrich me in the exploration of this childlike simplicity. The gift of my studies in Tangaza College has made it possible and I thank
God for that.
Our founder thought it best to give us childlike simplicity as our Charism and Mary our Blessed mother as our advocate and patroness. "Nothing is higher than humility says saint Ambrose, since humility is highest placed of all". In gratitude therefore, under Our Lady's patronage I would like to explore the relationship between Mary and our charism and how we as a Congregation can follow suit. The first chapter is going to be our founder Aston Chichester's biography together with the history of our foundation and the Charism and Spirituality of the Congregation.
The second chapter concentrates on the theme and sources. This is to consider childlike simplicity in the Gospels i.e. (Mt. 18: 1-4) and in other sources like in the Benedictine spirituality whose contribution seems to have enriched our founder, in St Francis of Assisi whose humility he asked us to reflect on and in the Ignatian spirituality that was our founder's own. I consider too St Therese of the Child Jesus whose simplicity he asked us to contemplate on. The third chapter is focused on Our Lady and the Congregation. This would include elements of dr her Immaculate Conception, one of our feast days as a congregation. I will also consider her model
in living childlike simplicity as well as her challenge to the congregation.
Chapter four concentrates on integration of the element of childlike simplicity in one's life. I will
concentrate on formation in the congregation. The virtues that surround childlike simplicity are
numerous and call for a lot of contemplation in order to bring the message home. In all 'what God
wants is poverty of spirit, the denial of covetous desire and the charity of self-giving, which alone
opens the heart of perfect love of God and generous love for others'.1
I Albert Gunn, The Poor of Yahweh (Minnesota: Liturgical Press, 1963), p. 74 CHAPTER I
1.0 IMPORTANT ELEMENTS OF THE FOUNDER'S BIOGRAPHY
1.1 FAMILY BACKGROUND
Aston Sebastian Joseph Chichester was born on 22nd of May 1879 at Ostend. His father was Hugh
Arthur Chichester, the son of Sir Charles and Lady Barbara Chichester. His mother was Alice
Chichester the Daughter of Mr. and Mrs. Stainforth. His family was composed of four children that
is three sons and one daughter. Charles Arthur and Amyas Francis Joseph were older than Aston.
The daughter, the youngest, died at infancy.
Aston Chichester had a cast on his eye from birth and had many operations as a child resulting
from this eye but all the operations were unsuccessful, The majority of the sons down through the
ages served their Sovereigns in the army or the Navy. The ancestry could be traced back to King
Henry 1(1068-1138).
Aston's mother does not seem to have accompanied her husband to India on any occasion and
after his final return and retirement from the army, they separated. 'There does not seem to have
been any reconciliation.'2 Hugh Chichester had custody of the children and he took them to
England where they lived in London.
1.1 a) ASTON CHICHESTER'S EARLY CHILDHOOD
Aston and his brothers were educated at a Jesuit institute at Spinkhill. Aston joined the institute in
September 1889 when he was ten years of age. He was 'a good average student'.3 During his
second year in College he took part in a Shrovetide play. He was also chosen to take part in an
Academic Exhibition where selected scholars gave before those invited, short displays of their
2 Francis C. Barr Archbishop Aston Chichester 1879-1962 ( Gweru: Mambo Press, 1978),p.3
4 3 proficiency in various subjects. In 1894 his subject was Thucydides Book 11 and the next year
Greek composition followed by the small part of Gower, an English Officer" in Henry V, Act V
Scene 1.4
He was an all-rounder in sport —football, cricket and boxing. All his life he retained a great interest
in sports and athletics. As a schoolboy, he seems to have spent most of his school holidays with
his cousins, the Chichester Constables in Yorkshire.
1.1 b) ASTON CHICHESTER'S VOCATION
In the middle of his College years he was reflecting on what he wished to make of his life. In 1897
he wrote 'I first began to think of being a priest four years back, but it was not until some six
months ago that I determined on the Society of Jesus. I thought a great deal about foreign
missions, in fact at one time I thought of joining the Mill Hill Fathers:5 In September 1897, Aston
went to London University Matriculation. After the school holidays he arrived at Manresa House
Roehampton, together with 12 other young men to begin their two years of noviceship as a Jesuit.
Tracing the vocation along the family tree, there was a Bishop Robert Chichester, to the important
See of Exeter in the 12th Century; and in the 17th century one of the family became a Jesuit.
Aston's great grandfather Joseph had an unmarried sister Nano, the Foundress of the Presentation
Sisters.
He also had three of his uncle's daughters who became Benedictine nuns at Stanbrook Abbey,
Worcestershire England. As a family they were bound by the motto 'ferme en foy' (steadfast in
faith)6
3 Ibid, 4 Ibid,. p. 4 5 Ibid., p. 5 6 Ibid., p.19 1.1 c) ASTON CHICHESTER AS A JESUIT
Aston and his 12 companions joined a community of 15 other novices and by Christmas of the
same year, they were 39 of them. In all decisions he would undertake Aston asked himself "Will
this help me/him/her to love God more." It was his own way of applying the Jesuit motto, "AD
MAJOREM DIE GLORIAM" as a novice he had the gift of making friends and influencing people
contributing to the characteristics of a Jesuit novice.
He took his vows in September 1899 and remained at Manresa to study more. He preferred to
study science and history at this stage of his life. He then moved from Manresa to St Mary's Hall, in
Lancashire for the three years of Philosophy. The young Jesuit did well in his studies and his
character developed and expanded. At this stage of his life he began to show qualities of
leadership. He became very popular among his contemporaries and they nicknamed him Chick, a
name of affection. He was physically fit as a sportsman and he fasted everyday during Lent. He
was always caring and concerned as one of his friends wrote 'I remember how you and Bertie
Callan, both "fasters", in the middle of Lent and in the middle of the night, dashed down to Clitheroe
to bring the doctor---27
1.1 d) ASTON'S EARLY YEARS OF HIS MINISTRY
During his years of regency, which is the teaching interval between the Philosophy studies and
Theology, which for him lasted six years from 1905-1910, he spent this time at Wimbledon College
in London. During the same period his brother Amyas died in June 1907 in a mining accident. It
was a sad moment and event for young Aston.
7 lbjcio. 7
4 5 In 1910 he went for his theological studies at St Asaph north Wales. He was ordained priest at the
same place in 1913. He finished his studies in 1914 and went to Ireland for his Tertianship, a final
year of Jesuit training at Tullabeg. He returned in 1915 and worked in the Army Department, where
he dealt with everyone in a pleasant and friendly way and he had a sense of humour. He was a
popular and successful Headmaster because of his leadership qualities.8
1.1 e) DYNAMISM OF RESPONSIBILITY AT LATE THIRTIES
Father Aston became the Rector of Wimbledon Parish and College and was the youngest rector in
the English Province of the Society of Jesus. In January 1920 he was appointed one of the four
consultors of the Jesuit Provincial. He had this post for ten years in England. He was known as an
honest man and was also humble especially when he realized his mistake, he never hesitated to
say sorry even to students.
• During the difficult time of war he bolstered morale in his community and parishioners and was
quite successful and won a lot of affection from his students, staff and his people. He would play
soccer and cricket and many people turned up for such occasions. He always paid a visit to his old
father at Colchester, who passed away in November 1920 and he offered a Requiem Mass and
prayers at his father's grave.
Father Aston was transferred to Beaumont College in June 1921. He also became very successful
and popular and was loved by everyone at Beaumont. In no time he had known all the boys and
their family backgrounds, their interests at school and their abilities.9 When a boy was sick/ill,
Father Aston would go to sit with him for a short while in the infirmary. He also wrote a postcard
each day and sent it to the sick boy's mother, telling her the condition of her son.
8 Ibid., p. 8 Ibid., p. 10
4 Among his multitudinous duties as rector, he had time to coach junior boaters. His work at
Beaumont was very successful in that he achieved almost everything he wanted to do. He had a
great interest in people and would always consider the integral development of each person. He
erected a memorial of Old Boys who had died during 1914-1918 war, built a science block and
improved the infirmary and the Sanatorium.10 He also inaugurated the Beaumont Scholarship
association to reward bright students. He always bought pairs of boots for the 'knights of the roads'
who used to turn up at the back door looking for help.
1.1 f) FATHER ASTON AS A MISSIONARY
In the late 1920s the Jesuits looked for a successor to Mgr. Robert Brown SJ, the Prefect Apostolic
of the Zambesi Mission, which was in the hands of the English Jesuits where Father Chichester
belonged. The appointment fell on Father Chichester so was withdrawn from Beaumont to
• Rhodesia (Zimbabwe). Before going to his new appointment, he went for a thirty-day spiritual
retreat during October. He sailed for Cape Town in December the same year. He arrived in
Southern Rhodesia where he found 68 of his fellow Jesuits at work in the five mainly European
parishes, sixteen African missions and a few convent chaplaincies. He visited all the missions and
their outstations to get the general feeling of their work and difficulties.
In March 1931 Father Chichester was named the first Vicar Apostolic of Salisbury and Titular
bishop of Ubuza. He was consecrated in July the same year. He became the first Catholic bishop
of Southern Rhodesia.11 His attitude to life did not change after his consecration as bishop, he was
still simple as before and he made this clear after the consecration ceremony where 200 guests
gathered for lunch with him. "There is a danger that the person of a bishop may be wrapped in a
— - IL! Ibid, p. II "Ibid., pp. 11-12,18
4 7 certain awe and that the Episcopate may frighten away people who came to me as a priest. But I want to assure you most earnestly that I am anxious to be as near as possible. Never be shy of
Bishop Chichester but approach him with the same confidence as you approached Father
Chichester. I will receive everyone with no less affection"12 His simple attitude made him well known and liked by many as they did at Beaumont when he was rector. He continued his family motto 'steadfast in faith'
1.1 g) FATHER ASTON AS BISHOP OF SALISBURY
In his outstanding work as bishop, he founded a congregation of African girls in 1932 and he called it 'LITTLE CHILDREN OF OUR BLESSED LADY' (LL.B.!) which we will consider in detail later. In January
1936 he opened a minor Seminary at Chishawasha where he intended to start training African priests, The first Diocesan priests were ordained in 1947 and he had three who persevered. He paid visits to missions each year and all priests and religious looked forward for this occasion for he was a good companion. The church grew physically as well as spiritually during his time in
Southern Rhodesia.
By his time for resignation in 1956 the church structure was in place and the Catholic population had more than doubled. He invited many religious congregations to help in his Vicariate. He was concerned with the education of the people, the sick and the aged and indeed he got responses and support from those he asked to help in these specific areas of his concern. He was a universal leader and good shepherd who cared for his flock. The Central African Review in 1954 published a profile of Archbishop Chichester, which described him, as a well-loved person who welcomes all people of every age, race and faith. Children liked him because of his kindness and keen sense of
pp. 19
8 fun.13 He made sure the black majority was attending school as well as the coloreds who seemed
to have been ignored by the Government at that time.
1.1 h) RETIREMENT AND DEATH
Archbishop Chichester made it a point that he would provide a residence for the next Archbishop of
his own rather than stay as a 'paying guest' like him at Champion House, the presbytery for the priests on the Cathedral staff. So he build it near Champion house and furnished it with the help of
experienced people. He then asked Rome to provide him an Auxiliary Bishop or a Coadjutor bishop
to assist him in the work of the Archdiocese, which by now he was finding too much for him alone.
In May 1955 Father Francis Markall was appointed Titular Archbishop of Coteio and Coadjutor to
Archbishop Chichester who had served for twenty-five years as a shepherd of the flock in
Rhodesia. Pope Pius said of him the same year "Our venerable Brother who is about to begin his
25th year of devoted service to your spiritual welfare' Archbishop Chichester refused to allow
anything to be arranged for his Episcopal jubilee. He told his flock that instead they could help him
furnish the house he had prepared for his successor. The Pope however sent a congratulatory
letter praising him for his work for the church in Rhodesia. His resignation letter was accepted and
announced in December 1956.
He had done all he could for his successor, let alone for the flock. In appreciation for the
Archbishop's work in the country, the government, city council, Catholic societies of the
Archdiocese, the Chichester club and many other groups entertained him to farewell celebrations.
They all thanked him for spiritual leadership in molding the character of the young nation. He was
described as 'a man of unflinching integrity, a statesman in his sphere and a great spiritual leader.
13 Ibid. pp. 97, 100 And that his life in the country had been of immeasurable value.14 They thanked God for giving them such a shepherd and the shepherd for his 'care and guidance and personal interest in each and every one of us'.I5 A question remains, how did the shepherd manage without the language of the flock? It remains a mystery.
He took off in March 1957 to England and a lot of his flock gathered to bear their hero to England where he spent a year as a curate in the Jesuit parish at St. Wilfred's Preston. The Archbishop invited him back to Zimbabwe and he accepted. He was humble enough to be a sort of fourth curate on the Cathedral staff. In 1960 he became chaplain of one of the colored school in the
Archdiocese. He was approachable as usual and children clustered around him whenever he appeared.
He took an equal interest on the sisters working at the school and gave them spiritual conferences every week. Those who visited him commented 'sometimes it was embarrassing to see the humility of the man for he would ask advice about what he was trying to do for the children' 16
In the middle of 1962, he was invited in Rome to attend the Vatican Council by Pope John to assemble in Rome in October. He flew to Rome in the company of Bishop Corboy SJ. In Rome during one of the free days of the Council meeting he visited Assisi. About this visit Father Hall writes 'The Archbishop was obviously fascinated by St. Francis and very keen on visiting Assisi.'17
On Wednesday 24th of October 1962 at 8.15 am Archbishop Chichester left the Jesuit house where he was staying for the meeting. He was driven as usual right into the Piazza to the foot of the steps and ramp going up to the Basilica, As they went up the ramp Archbishop Chichester collapsed on the pervis or platform before the entrance to the building.
14 Ibid., p. 87 15 Ibid. p. 88 16 Ibid., p90 15 Ibid.,
10 He was taken to one of the first aid posts in the Basilica and was anointed by Mgr. Angiolini and
taken by ambulance to the Santo Spiritu hospital. He was found to be dead on arrival, the third
bishop to die at the meeting.I8 The funeral took place in the Gesu, the Jesuit church near St.
Peter's on 26th October 1962. His body was taken after mass to the Society's vault in the Campo
Verano where it remained for some weeks awaiting transfer to Rhodesia. When the transfer failed
the coffin was immured in the ordinary way on the ground floor level of the vault.18
12 HISTORY OF THE FOUNDATION
Archbishop Chichester is one of the important figures that initiated the liberation of women in the
1930s, particularly in Zimbabwe. He believed that a girl's life must be marked by responding to
God's call in her life even against the family's wishes. In this regard he exchanged letters with the
Native Commissioner persuading the Government officials to allow Zimbabwean girls to enter
religious life at the age of 21 freely. This was quite a sensitive issue and a long debate too, of
which the Archbishop won the case in the end. He was responding to the need of promoting
religious vocations for African women in the Country.
On 8th December 1932 nineteen Mashona girls began their novitiate. They mark the foundation of
the Diocesan Congregation of the LITTLE CHILDREN OF OUR BLESSED LADY, L.C.B.L. In the
Constitutions of the congregation he wrote the general end of the congregation is that all members
should glorify God and fulfil his will by making continual progress in holiness of life through the
observance of the vows of poverty, chastity and obedience and of the constitutions." 20 Mary the
mother of God is the congregation's patroness and special advocate. To the Government officials,
most Europeans and African parents the project was considered foolish and doomed to failure.
IS Ibid. p. 93 19 Ibid p.94
4 Parents wanted their daughters to marry and raise children. Some threatened to hang themselves unless their daughter gives up the idea. The problem of parents later involved the consent of the
Government and the parents in a written document signed to confirm permission. Some girls still away from their parents to join religious life and parents were up in arms with that. Some reported that the priest kidnapped their daughters and still others asked the bishop to pay the dowry for their daughters if they joined religious life. These problems did not stop the Archbishop from progressing in his project and indeed it was a success.
1.2 a) THE EARLY YEARS OF FOUNDATION
The superior General in the early years of the congregation was a Dominican in Salisbury. The first
Novice Mistress was Sister de Mercede of whom the responsibility of the day-to-day formation and whole spirit of the congregation rested for 30 years.21 The novices made bricks for their accommodation and prepared the fields and gardens for planting. When they were settled, they started conferences on religious life, prayer and their demands.
On 8th December 1934 eighteen of the pioneer novices made their first profession a sign that
Christianity was taking root in the country. It was also a sign of growth in African women. The
Archbishop was delighted and wrote the first draft of its constitution, which he showed many people including his Benedictine cousins for advice. He took great interest on the congregation's members and he decided who should be admitted to formation. He made appointments with the newly professed who appealed to him in time of worry and trouble.
By 1959 there were 137 sisters and 24 novices in the congregation and the sisters were doing their apostolates in 16 convents. He was a real father to them all and often wrote them letters with the
29 Constitutions of the Little Children of Our Blessed Lady LCBL( 1959), p.2 21 F. C. Barr Archbishop Chichester 1879-1962. (Gweru: Mambo Press, 1978), p.21
12 salutation "God bless you. Your father and Bishop. A. Chichester Si" The sisters were working in different apostolates that included teaching, nursing, farming, gardening and dairy as well as care of the sick and orphans.
To date the congregation has moved into other dioceses within the country like Chinhoyi and
Gokwe. Some sisters are working in Mozambique. About a hundred members have fallen asleep together with our founder. There are nearly 300 members in the congregation now. Since the time of our founder as Archbishop of Harare we have had bishop Francis Markall who was succeeded by Archbishop Patrick Chakaipa who is still the Ordinary.
It was only after the second Vatican Council that our own African sisters became superiors of the
Congregation. Since 1965 we have had three successive superiors, who each served for a dozen years. The Congregation has undergone crises at different stages of its life, i.e. liberation struggle, economic situation to mention but a few. All the above changes affected the growth of the
Congregation in one way or the other as happen whenever there are changes in life.
1.3 CHARISM AND SPIRITUALITY OF THE CONGREGATION
We are the Little Children of Our Blessed Lady, an institute of a Diocesan rite, founded by Archbishop Aston
Chichester SJ who placed us under the protection of our Virgin Mother, that through the evangelical counsels, we may radically live the Gospel values in response to the needs of our times by being a witnessing, Christ- centered community in the local church: praying, healing the sick, feeding the hungry, proclaiming the
Kingdom, teaching and blessing children, reconciling enemies and doing good to all people especially opting for the poor (women and children) so that they realize their dignity and human worth. All done in cheerful simplicity and humble charity.
(L.C.B.L. MISSION STATEMENT) The charism of the congregation is incorporated in the title of the congregation. The founder emphasized "As something proper to our institute, the sisters should cultivate a spirit of childlike
13 simplicity, humility and charity in their dealings both with their neighbour and one another,
according to the words of our Lord; 'Unless you become like little children you shall not enter the
kingdom of heaven' and the words of St. John 'My little children let us not love with word nor on the
tongue but in deed and in truth".22 He went on to say 'To obtain this spirit they should invoke Our
Lady everyday as their special advocate and patron and St. Therese of the Child Jesus, the patron
of the mission.23 The above two paragraphs contain the heart of the spirituality of the congregation
and missing this important insight, might be diverting from the aim of the founder.
Our life as LCBL sisters is based on the above. The same theme runs across the constitutions
written by the founder himself, as in living the vow of poverty he recommends us to turn to the
example of St. Francis of Assisi With the example of St Francis ever in their minds let all be
content with few and simple things and be glad to feel at times the pinch of holy poverty; so that in
true peace and humility they may keep their hearts free from all complaints and murmurings and
from all undue attachments to temporal things. 924
These are the basis of the life of LCBL sisters and to be able to live this to the full calls for reflection
and discernment. The childlike simplicity called for entails interior disposition that flows smoothly
into the exterior. Our attitudes then would influence the others in life. It calls for a deeper
relationship with God who has the greatest influence in our lives. Our charism calls us to examine
our thinking, actions, and our sayings verbally and bodily, our way of living and our lifestyle. We are
to be simple and open to the service of God. Childlike simplicity will affect all our undertakings and
dealings with the world. It takes in all the spheres of life and focus on how we relate to ourselves,
others, the environment as well as how we relate to the Supreme Being (GOD). Our aim then is
22 Constitutions of the Little children of our blessed Lady of Salisbuiy. S.R.L.C.B.L.(Gweru: Catholic Mission Press, 1959), p.8 23 Ibid. p. 9 24 Ibid. p28 number63
4 14 attaining the kingdom of God in our lives and living this childlike simplicity is opening the door to entering the kingdom. We will seek and find God in all things because of living this childlike
simplicity.
We need to become true Disciples of Christ who were able to live all the virtues surrounding this
discipleship theme to the full. It is in acquiring virtues of innocents, trust, fidelity, honestness,
obedience and charity in life that we are considered worthy for the kingdom. At the heart of the
Charism is the emphasis of accepting our limitedness and finding the need for the intervention of
the power of the Most High to make up our actions. It is also complimented by our interaction with
others and the environment.
We must be conscious of this fact and find the need to collaborate with Christ in the effort to save
the world through self-giving. The spirituality of our congregation reveals that as children it means
we are growing and this growth is an unending mystery in life. We remain thirsting for God until we
drink from the well of salvation Christ our Lord.
1.4 CONCLUSION
The Little Children of our Blessed Lady congregation is dynamic and growing as a little child grows.
The growth is in quality rather than quantity and the qualities and values of the Gospel message
are fulfilled. Very few people will accept to be humble in today's world of competition and power.
So it calls for a lot of discemment and reflection to be able to live this according to Christ' teaching.
15 CHAPTER II
2.0 CHILDLIKE SIMPLICITY AND SOURCES
As something proper to Our Institute, the sisters should cultivate a spirit of childlike simplicity,
humility and charity in their dealings both with their neighbour and with one another, according to
the words of our Lord: "Unless you become like little children, you shall not enter the kingdom of
heaven" And the words of St John "My little children let us not love with word, nor in the tongue, but
in deed and in truth". To obtain this spirit they should everyday invoke Our Blessed Lady, as their
special advocate and patron and also St. Therese of the Child Jesus, the patron of the missions.25
Childlike simplicity is one of the most important but difficult virtues to understand and practice. It is
however closely related to purity of intention and humility. 'Two wings lift man above earthly things:
simplicity and purity. Simplicity must be in the intention, purity in the affection. Simplicity intends
God, purity comprehends him and tastes him'.26
2.1 CHILDLIKE SIMPLICITY AS AN ELEMENT OF DISCIPLESHIP IN MATHEW. (Mt 18:1-4)
St Matthew brings out the importance of our relationship with God. He concentrates in the qualities
that would make us worthy of the Kingdom of Heaven. The above chapter and verses emphasize
that a person with the humility of a child is worthy of the Kingdom of Heaven. 'Jesus hails the
children as the ideal, not by reason of its innocence or purity, but because of its humility, lack of
pretension and unconcern with status'.27This quality of humility entails forgetting oneself in our
devotion to Jesus Christ and in his service of humanity. The disciples asked who was the greatest
in the Kingdom of Heaven verse 1. In answer Jesus took a child and said, "Unless you turn and
25 _21LCL,11 pp8-9) 26 Thomas A Kempis, The Imitation of Christ Bk. II (Bandra, Mumbai: St Pauls, 1998), p. 100.
4 16 0 become like little children." verse 3. In life generally and worse still in today's world, people spent most of their time concentrating on their efforts to fulfill 'personal ambitions, acquisition of power,
fighting to enjoy personal prestige and the exalting of self .28
This is what Jesus is condemning and is calling us to die to self and to aim at service. Jesus is
calling us to reflect on the characteristics of a child in whom we see traits that reveal the people of
the kingdom of heaven. He is stating that 'only those who truly repent and are converted, those
who admit their littleness and put all their trust in God their Father can enter the Kingdom'29 It is a
matter of conversion on our part.
'There are three great qualities of a child, which make them the symbol of those who are citizens of
the Kingdom. The greatest of them is humility which he says, 'a child does not push him/herself
forward; rather s/he wishes to fade into the background. S/he does not wish for prominence, s/he
would rather be left in obscurity1.39 This is where lies the basis of our charism as little children. The
second trait is that of 'dependence, which is a natural state in children. They do not think they can
face the world or life by themselves. The child is perfectly dependent on those who take care of
him/her. Our own dependence on God has to be shaped in the same manner. We would then get
renewed from within and our interior growth would develop and we mature into this childlike
simplicity. The third quality is 'trust'. Children trust in their parents/guardians that their needs will be
met.31
My own experience as a teacher of children taught me that children are naturally dependent and
humble. However, dependence and trust are the most common elements in children. They come to
27 David Hill The New Century Bible Commentary; The Gospel of Mathew (England: Marshall,Morgan and Scott, 1987) p.273. 28 William Barclay, The Daily Study Bible: The Gowel of Matthew Vol. 2, (Edinburgh: The Saint Andrew Press, 1977), p. 175 29 John P. Meier, Matthew: New Testament Message 3 (Dublin: Veritas Publications, 1980), p.201. 3° William Barclay, The Daily Study Bible: The Gomel of Matthew Vol. 2. (Edinburgh: The St. Andrew Press. 1977), pp.I75-176.
17 you when happy as well as when there is trouble with full trust. Our own personal needs as well as communitarian ones will be met if we give in to trust in God our Father. The change referred to by
Jesus in this chapter is above all a change in attitude. It is a trustful humility that secures us a place in the Kingdom.
'Jesus is recommending not childishness but a childlike trust in a loving Father, a trust which awaits everything and grabs at nothing'.32 This is the simplicity we are called to live hi the
Congregation daily and the Kingdom of God is ours. The other important element of this simplicity is that children are starting life afresh with no preconceived notions. We are called to receive God's revelation in this state. We are always starting afresh with zeal and enthusiasm to grow towards our goal. The childlike simplicity here symbolizes Christ himself who left his throne to come down to share with humanity yet never considered his equality with God. (Cf. Philippians 2: 1-11)
Little children are dynamic, always growing. There is never a time they can say they have everything they need. Like Jesus himself found in the Temple who had to go back home and live under obedience and he grew in wisdom and maturity. This is simplicity at its best. Our Lord used the word little again and again and tells us explicitly that only those who are little can understand the secrets of the Kingdom of Heaven; that it is the Father's infinite wisdom that those secrets remain hidden from those who put their trust in their own wisdom and prudence (Mtt. 11:25-26).
Our Lord also rebuked his disciples for keeping little children away from him because he says the
Kingdom of Heaven is for those who are childlike (Mk. 10:14-15). Jesus strikingly tells his disciples that unless they are converted from all the world's false ideas of greatness and become as little children, not even they can enter the Kingdom of Heaven. He explains that the disciples should learn the humility, which is their littleness from little children (Mtt. 18:3-4). We are all called to the
31 [bid. 12 John P. Meier, Matthew: New Testament Message 3 (Dublin:Veritas Publications, 1980), p.201.
IS
same consideration. Without humility there can be no salvation, we must be brought to realize this
no matter what the cost. The root of all sin is pride. Humility on the other hand is the key to
salvation and the regaining of the Kingdom of Heaven. The key to the kingdom of heaven is the
humility of the Son of God. By his humble obedience on the cross, he overcame sin and its cause
restoring all that had been lost. The letter to the Hebrews brings this clearly when the author says:
By his willing acceptance of a humiliating death, he overcame death and the devil (1-leb.2: 14). '33
The message or rather the demands of childlike simplicity are not easy to grasp. lnspite of our
Lord's insistence on humility; 'the disciples found it so hard to learn the lesson. The secret lies in
the word 'converted'. Pride being the cause of all sin, to practice humility meant for the disciples
the conversion of their nature at the point where it was mostly badly damaged and most warped by
original sin. It is the most difficult thing in the world to become humble', yet it is the entrance into
the Kingdom. We need to think twice before we lose the precious gift of the Kingdom.
.4- We must become children again if we have lost this realization of our dependence upon God and
like children keep our hands tightly in his. Jesus' message is clear there is need for conversion in
our life each day with the realization that unless our whole being is transformed into means of
union with God we are labouring in vain. Christ's own life was that of the (anawim), the poor folk.
From his birth in a stable to his death on the cross, he claimed no exceptional treatment. His
simplicity is found in the fact that no one was afraid to speak to him neither prostitute nor robber,
nor child. Yet he was not subservient, the Pharisees and Herod, the High Priest received a clear
statement of the truth from him. He even taught that prayer should be humble, notably in the
parable of the publican and the Pharisee (Lk. 18:10). He would also have us imitate him who is
meek and humble of heart (Mtt. 11:28).
33 Vernon Johnson, Spiritual Childhood (London: Sheed and Ward, 1977), p. 53. 34 Ibid., p. 54.
4 19 Finally 'Unless you turn and become like little children' is an important saying and we see it being
witnessed in the fourth Gospel where John says, 'truly, truly I say to you unless one is born anew,
one cannot see the Kingdom of God' (Jn.3: 3). Though John explains it as meaning one must be
born from above (Jn.3: 5), Mathew is not as clear. 'Turning around and becoming like children' are
equivalent expressions, referring to abandonment of the standards and values of the "natural"
world and submission to God's values. Becoming like a child means to become as teachable as
the children. In order to participate in God's Kingdom, one must be ready to learn God's ways and
live accordingly. One must learn all over again what it means to be helplessly dependent on the
Parent who can be trusted to the uttermost as no human parent can be'.36
2.2 HUMILITY IN THE BENEDICTINE SPIRITUALITY
'Among others whose comments on his efforts were asked for we find that he sought the advice of
his Benedictine cousins at Stanbrook Abbey in England'36 Aston Chichester should have been
enriched in shaping the charism of the congregation by some elements of the Benedictine
Spirituality as he went to seek assistance before writing his final draft of the L.C.B.L Constitution.
The nuns would surely contribute from what they have which is in line with the idea of humility.
Though our founder wrote nothing about this a quick glance at the relationship that exists between
childlike simplicity and the humility in the Benedictine Spirituality would make us think twice.
Some people say the doctor of humility is St. Benedict, who based his spirituality upon this virtue
giving 12 degrees beginning with the interior dispositions, which then instinctively express
themselves outwardly. 'If we wish to reach the highest peak of humility and soon arrive at the
heavenly heights, we must by all good deeds set up a ladder like Jacobs, we go up by humbling
15 Douglas R. A. Hare, Matthew (Louisville: John Knox Press, 1993). p.209. 36 Francis C. Barr, Archbishop Aston Chichester 1879-1962 ( Gweru: Mambo Press, 1978), p.34.
4 20 ourselves and down by praising ourselves'.37 His understanding of humility is all embracing, leading to obedience or a loving acceptance of the Divine Will and includes patience and joy. It is
the expression of our share in the Passion when we are asked to do the impossible in our own interpretation.
'St Benedict in his Rule explained humility as the opposite of pride. To reach the summit of this humility a monk knowing himself to be lowly must climb Jacob's ladder and by twelve steps arrive at the top. On the twelfth step a monk attains perfect love of God'.38 This is attained by the subjection of our will to that of God. The other element of the Benedictine spirituality closely related
to childlike simplicity is "Conversatio morum" that is conversion of life. It is a way of conversion to
be able to attain childlike simplicity. To be worthy of the Kingdom there is need for "metanoia" that
is a change of attitude. This means the transformation of our whole being towards a holistic growth.
'When a monk has climbed all the 12 steps, he will find that perfect love of God that casts out fear, by means of which everything he had observed anxiously before will appear simple and natural'39
What an encouragement from one of the teachers of humility. It is worth trying as he has said for
the message refers to all of us especially the religious. For us as a congregation we cannot think otherwise but to follow suit.
Let me close this part with insights from one of the Benedictine nuns, 'Humility is then the
foundation of our relationship with God, our connectedness to others, our acceptance of ourselves, our way of using the goods of the earth and even our way of walking through the world, without
"Anthony C. Meisel and M. L. del Mastro The Rule of St. Benedict ( New York: Image book, Doubleday, !975), p. 57. 38 George E. Ganss The Spiritual Exercises of St. Ignatius ( India: Gujarat Sahitya Prakash, 1992), p. 174. 38 Anthony C. Meisel and M.L. del Mastro The Rule of St. Benedict (New York: Image book Doubleday, 1975), p. 61.
21 arrogance, without domination, without scorn, without putdowns, without disdain, without self-
centeredness. The more we know ourselves the gentler we are with others'.40
2.3 THE HUMILITY OF ST FRANCIS OF ASSISI
'On one of the free days he went with two fellow Jesuits to Assisi.
Fr Hall wrote: The Archbishop was obviously fascinated by St. Francis and very keen on visiting
Assisi.41
With the example of St Francis ever in their minds let all be content with few and simple things and
be glad to feel at times the pinch of holy poverty; that so in true peace and humility they may keep
their hearts from all complaints and murmurings and from all undue attachments to temporal
things.42
The above is the basis for my consideration that our founder had some Franciscan influence as he
sat to write our constitution. The constitutions depict a very rich and reflective insight for followers
of Christ. The third chapter of the minor life of St. Francis brings the outstanding virtues of St.
Francis. As a follower of Jesus crucified St Francis crucified his lower nature with all its passions
from the very beginning of his religious life, by practicing strict self-discipline and self-control. His
clothes were simplicity itself, nothing more than a coarse, rough covering to protect.43 He practiced
the most perfect interior and exterior purity and would often engage in austere penances so as to
gain complete control over the enemy.
'St. Francis was completely imbued with profound humility, the guardian and the crowning glory of
all virtue. Humility reached its peak in him. He was the least of all. In his mind he was the greatest
40 Joan Chittister, The Rule of St. Benedict: Insights for the Ages ( New York: Crossroad, 1993), P. 74. 41 Francis C. Barr, Archbishop Aston Chichester 1897-1962 ( Gweru: Mambo Press, 1978), p. 93 42 Constitutions of the Little Children of our Blessed Lady LCBL Number 63 p.28 43 Marian A. Habig (ed.) St. Francis of Assisi Omnibus of Sources ( New York: Franciscan Herald Press, 1983), p.805
4 22 sinner and believed that he was nothing more than a frail and worthless creature and yet he was
an example of holiness chosen by God. He was eager to practice humility perfectly and was
submissive to his superiors and even obeyed his inferiors. He did everything he could to appear
worthless in his own eyes and before others'.44 Francis practiced poverty, which is a companion of
humility, with undying love. 'For its sake he left his parents and abandoned all he had. No one was
so greedy for gold than he was for poverty',45 His 'love for absolute poverty won for him a share in
the wealth to which true spiritual simplicity is the key'.46
This is the spirit our founder followed and reflected upon and found its richness. As he mentioned
that we must, 'Keep our hearts from all complaints and murmurings and from all undue
attachments to temporal things1.47 St Francis should be a reminder for us to attain this spirit as he
did. It does not mean we follow his footsteps exactly but inspired by his example we can in our own
way achieve our goal of childlike simplicity.
God is pleased with poverty as was in Christ. Poverty that is accompanied by frugality, purity,
humility, simplicity and kindness. If one attains such a level as Christ did s/he is already assured of
the Kingdom of Heaven. Like Francis we are called to build our houses firmly on solid rock that is
on the most exalted humility and poverty of the Son of God. 'We can learn from St. Francis who
says; "the perfect friar is he who endeavours to have the spirit of the Lord and his Holy operation,
who endeavours to pray with a pure heart and to have humility and patience in persecution and
infirmity and to love those who persecute, reprove and censure'.48This is a good example of a
childlike attitude to life and to the Giver of life.
44 Ibid. p.807 45 Ibid. p. 507 46 Ibid . .p. 808. 47 Constitutions of the Little Children of Our Blessed LadyL.C.B.L (Gweru: Catholic Mission Press,1959),p.28 48 Theodosius Foley, In the S irit of St. Francis: Conferences for Franciscans ( U.S.A.:St. Anthony guild Press, 1976),p. 1116
4 23 2.4 CHILDLIKE SIMPLICITY AND THE IGNATIAN SPIRITUALITY
No one can give what s/he does not have or practice. Aston Chichester would however have lived
this simplicity as one of the elements of Ignatian Spirituality. I will consider the aspect of humility in
the Spirituality of the Jesuits. St Ignatius gives three kinds of humility or as some interpretations
give three ways of being lovingly humble. 'The first which is necessary for salvation consists on
this, that as far as possible, I so subject and humble myself as to obey the law of God our Lord in
all things, so that not even were I made Lord of all creation, or to save my life here on earth, will I
consent to violate a commandment, whether divine or human, that binds one under pain of mortal
sin. Number 165
The second kind of humility is more perfect than the first. I possess it if my attitude of mind is that!
neither desire nor am I inclined to have riches rather than poverty, to seek honour rather than
dishonour, to desire a long life rather than a short life, provided only in either alternative I would
promote equally the service of God our Lord and the salvation of my soul. Besides this indifference
this kind of humility supposes that not for all creation, nor to save my life, would I consent to
commit a venial sin. Number 166
The third kind of humility is the most perfect and consists in this, If suppose the first and second
kind attained, then whenever the praise and glory of the Divine Majesty would be equally served,
inorder to imitate and be in reality more like Christ our Lord, I desire to be accounted as worthless
and a fool for Christ, rather than to esteemed as wise and prudent in this world. So Christ was
treated before me. (Number 16749)
n' Louis J. Puhl, The S_piritual Exercises of St. Ignatius (Mumbai: St. Pauls Press 1997), p. 52.
4 24 'In the first way it is such a measure of subjection to the commandment of God as will make a man reject at once every thought of committing modal sin, however great may be the temptation'.50 The second way consists of two things: 'a) indifference to creature b) Habitual determination never to enter into deliberation about committing even a venial sin, however great may be the temptation. The two ways are related closely for when indifference to creatures is the habitual disposition of a soul, it is plain that it would be well-nigh impossible for such a soul to commit deliberate venial sin or even to desire to do so, for it is always a lack of indifference or an inordinate affection for some creature, which is the cause of sin, whether mortal or venia11.51 The third way consists in the desire to be conformed to our Lord in all things and to follow him as closely as possible out of pure love and devotion. It consists in preferring what is difficult simply out of love for Christ in order to be more like him in poverty, humiliation and suffering 52
The three ways above are important characteristics of the spirituality of the Society of Jesus.
Ignatius presented it as a consideration, which is to pervade the exercises. 'He aims at bringing one to great openness to God and a loving desire to be closely like Christ. Ignatius' first and second ways of being humble are concerned with obedience to God's law. His third way is a humility permeated with great love. It rises above the law into love, like St. Benedict's 12th step of humility',53 The attitude of one who is living this kind of humility is "I love Christ and want to be as closer to him in word and deed as possible no matter what the cost."54
Longridge W. H. The Spiritual Exercises of St. Ignatius of Loyola (New York: Ignatius Press, 1955), p.278 51 Ibid., p. 136 52 John A. Hordon, All My Liberty (Maryland: Newman Press,1959),p.334. 53 George E. Ganss The Spiritual Exercises of St Ignatius ( India: Gujarat Sahitya Prakash, 1992), pp.174- 175. 54 Ibid. p. 175.
25 There is no greater love than that revealed in humble charity, it is a love that changes the world for
the better. Christ is our example in this. In other words Ignatius equates humility with obedience in
the first way, to prefer the will of God to anything in the world, even our life. The second is
'indifference' to all provided God's purposes are forwarded. The third prefers the sole love of Jesus
to all, even to our salvation, if that would be to God's glory. 'A sole love for the cross of the Lord is
lived out that no longer seeks this worldly reasons but unconditional following of Christ.55
This should have been Aston Chichester's reflection before founding our charism of childlike
simplicity. We praise and thank God for revealing to his servant such a rich and dynamic
spirituality.
2.5 CHILDLIKE SIMPLICITY WITH ST THERESE OF THE CHILD JESUS
to obtain this spirit they should invoke everyday Our Blessed Lady as their special
advocate and patron and also St. Therese of the Child Jesus the patron of Missions."56
St Therese was canonized in the 1920s and her presence in the Church and her desire for mission
could have influenced our founder a great deal, for this is the same time he had great zeal for the
missions as a young Jesuit.
"St. Therese of the Child Jesus took the teaching and invitation of Jesus literally. In all
circumstances she related to God as child to Father, throwing herself trustfully into his hands,
having no fear of him and no doubts about his mercy and goodness, believing and hoping even at
the blackest moments. The way of spiritual childhood is easier than long prayers, penances and
heroic actions, but even more challenging when pursued with all seriousness".57 St Therese can be
15 Karl Rahner, Spiritual Exercises ( New York: Herder and Herder, 1966), p. 169. se Constitutions of the Little Children of Our Blessed Lady LCBL (Gweru: Catholic Mission Press, 1959),
Rex Pai Prayer is...(India: Vaigarai Publication, 1989),p.51.
4 26 said to be the great teacher of spiritual childhood. She explores this in a deeper way in her life.
When someone asked her what she meant by remaining a little child before God she said: It means that we acknowledge our nothingness, await everything from the good Lord, refuse to attribute to ourselves the virtues we practice but believe that we are incapable of doing anything that is good. 58 At another point she says simplicity is a soul reduced to one single movement, one single tendency, one resolution, one soul occupation, the desire to love and to please God in all things. A sincere and deep but wholly simple desire. If this is present in a soul it is on the high road to perfection and to sanctity.
'Littleness implies a certain simplicity, an effective note of sweet self-effacement'.59 Someone who has started the journey of simplicity will begin from only with the intention and the desire to attain it.
It is the way of little sacrifices of progressive renunciation. Little by little the soul will come to perfect simplicity. Exterior simplicity of behavior in our words and actions will follow naturally from the simplicity of heart. 68 St Therese teaches us that simplicity is seeing ourselves as God sees us. It is simplicity that points up to humility and gratitude. On this she says; "All creatures could bow before me, admire me and overwhelm me with their praises, that would not add one shadow of vain satisfaction to the real joy which I experienced at seeing myself in the eyes of God a poor little nothing and nothing more."61
She emphasizes that simple souls do not need complicated means of communicating with their beloved Lord. Their prayer is a simple glance Heavenwards. In her little way she says all things are common and ordinary. God has no need for brilliant deeds or beautiful thought. It is neither
n Francois Jamart, Complete Spiritual Doctrine of St Therese of Lisieux (New York: Alba House, 1961), p. 35. '9 Ibid. 6° Pere Liagre A Retreat with St Therese ( Maryland: Newman Press, 1954), p. 25. Sf Navantes, The Imitation of St. Therese of the Child Jesus (London: Franciscan Herald Press, 1979), p. I 1 I
27 intelligence nor talent he is looking for on earth. He loves simplicity. We would indeed deserve pity f if we were required to do great things.
Little things done out of love are those that charm the heart of Jesus. The most brilliant deeds
when done without love are but nothingness.62
The simplicity of St. Therese should have given our founder enough ground to base his teachings
to our congregation. The simplicity revealed here is down to earth and can be attained by every
one who puts effort. It is so ordinary and simple and nothing is complicated unless we complicate
it ourselves. We need to acknowledge that we can do nothing without assistance from above. We
invoke her intercession in this pilgrimage of our life as little children. St Therese we have seen is
our example and teacher in this regard.
2.6 CONCLUSION
I can never say it all regarding humility in the above servants of the Lord. There is a lot more to be
said. I have only scratched the surface but I am sure others have different opinions on this. I have
said little of what I thought influenced our founder to produce the constitution as we read it today.
Surely our Lord inspired him as he opened his heart for the inspirations. We can all gain wisdom
and a deeper understanding of our charism from reflections on the above servants of God.
A good spiritual life consists in the acts of virtue as I explored above and the sacrifices that
constitute the very life we live. We need to remain faithful during the whole lifetime to the petty
performances that fill our daily duties. We must also accept with unfailing generosity the sacrifices
that are so constantly demanded and yet never lose the opportunities for good that are offered
hourly in our lives. There are three prerequisites of simplicity of life that is we need a clear and firm
62 Francois Jamart Complete Spiritual Doctrine of St Therese (New York: Alba house, 1961), pp.I37-138.
28 commitment to Holy Simplicity without whose elements we fail to have the energy and attentiveness needed.
We need deep acceptance of ourselves of all that is there known and unknown. Without full acceptance we can end up distorting the way of simplicity into a way of avoiding what we most fear or hate in ourselves. Or we will seek to root out sin and allusion with violence rather than compassion. We need also to enter into each day with naked confidence like little children. God will not give us what we cannot bear. These are the ground that must be nurtured and remembered in the exploration of childlike simplicity. In littleness the love of God grows within and yet human eyes cannot observe the change.
Littleness expresses a state of a soul by which men and women are made capable of daily heroism. The greatest of saints, St. Francis of Assisi for instance have all used it. This would invest the word littleness with dignity and it resides deep in the heart not in any childishness of word or deed.63
63 Gabriel-Marie Cardinal Garrone Poor in apirit (London: Darton, Longman and Todd, 1975), p. 91
29 CHAPTER III
3.0 OUR LADY AND THE CONGREGATION
.'Our spirit is one of cheerful simplicity and humble charity, qualities dear to Christ and to his
Mother whose children we are'64 They were to tread the footsteps of Mary Immaculate and thus cause Jesus to be known.65 I feel personally strengthened and drawn towards this day. It is one of the most important days for us. It is the day when the vine of L.C.B.L was planted. It is our foundation day and a birthday as it were which calls for a celebration in a special way. I feel privileged to have a foundation day on an important day in the Church. We are in communion with our Mother celebrating life and our existence as a congregation. On the same note there is a call to contemplate the meaning and importance of this feast day. Why on earth did God decide to reveal and make this our foundation day? There should be something more than celebrating. I feel that we are called to deepen our understanding of this day and live our lives as reflecting the virtues contained in this feast.
We are related to Our Lady in a special way and the relationship calls us to be closer to her as we carry the title little children. She is recognized by the Church as the Mother of the whole Church but we claim a special place as her little children. 'The Virgin Mary who at the message of the angel received the Word of God in her heart and in her body and gave life to the world, is acknowledged and honoured as being truly the Mother of God and of the Redeemer'.66 We are really privileged regarding our birth day as a congregation just like someone born on an important day like
Christmas or any other days like this, people would expect the person to behave like wise. Such a
64 Constitutions and Directory of the Little Children of Our Blessed Lath ( Zimbabwe: Harare, 1984), p. 10 65 Zambesi Mission Record, 'The Little Children of Our Blessed Lady', December 1932, p. 383. 66 Austin Flannery, (Gen, Edi.) Vatican Council II, L.G. Number 53, (Bombay: St Paul Publications, 1992), p375.
30 privilege is accompanied by challenges and a lot of reflection on how one is living the life one is called to be.
3.1 THE IMMACULATE CONCEPTION
The doctrine of the Immaculate Conception is that the Blessed Virgin Mary, by a unique grace and privilege of the
Almighty God, in the virtue of the merits of Jesus Christ the Savior of mankind was in the first instant of her conception kept free from all stain of original sin. This means that Mary's soul at the very moment of its creation and infusion into her body was clothed in sanctifying grace; the stain of original sin was not removed (as at Christian Baptism) but altogether excluded from her soul.
It does not mean that Mary stood outside as in no need of the universal Redemption of man achieved by her Son; for her to obtain exemption from original sin, the redeeming Savior was absolutely necessary: She was redeemed by anticipation it was completely becoming that as the only begotten Son had a Father in Heaven whom the Seraphim acclaim as thrice Holy so He should have a mother on earth who should never be without the splendor of holiness.
(POPE PIUS IX 1854)67
'The truth of the Immaculate Conception does not depend on any direct explicit statement of the
Bible, though testimony to it can be brought forward from both the Old and the New Testaments i.e.
(Gen 3:15, Lk 1:28). It however rests ultimately on God's revelation contained in the tradition of the
Church; it was there from the beginning but for a long time believed only implicitly.'68 In Genesis
3:15 God foretells a struggle between 'the woman' and the serpent, between the woman's seed and the serpent's seed, and the latter will be defeated by the former, The traditional Catholic interpretation, identifying the serpent as the devil, the woman as Mary and her seed as Christ argues as follows:
a) The woman's struggle against the enemy is the same as her Son's
b) Since the latter ends in complete victory over the devil, so must the former.
67 Donald Atwater Dictionary of Mary (New York: P.J. Kennedy and Sons, 1956), p. 123.
31 ir c) If Mary had been subject to sin even for an instant, her triumph over Satan would not have been complete.
'This doctrine of Immaculate Conception evolved slowly in the consciousness of Christian writers.
During the first Century they proclaimed Mary 'all holy' and 'purer than the angels'. They compared
her innocence with Eve's before the latter's fall. From the eighth Century on their statements
gradually increased in clarity, influenced by the fact that a feast honoring Mary's conception had
began to be celebrated in England.
The truth of the doctrine became more and more recognised by both the simple and the learned.
Finally on 8th December 1854 Pius IX urged by vast majority of Catholic Bishops throughout the
world issued the Bull Ineffabilis Deus in which he solemnly declared that the doctrine was revealed
by God and hence to be firmly believed as such by all the faithful'.69
'Immaculate Conception refers to a demonstration of humanness, a concrete representation and a
concrete effect of what God wishes the human race, human nature, every individual to become'.79
So all of us are called to be genuinely free and immaculate in our lives. It means wholeness of
being, that Mary was whole not partial, she had no element of her humanness lacking in this. It
also means integrity, which is a difficult thing for all of us to reach because it means that all the
various parts of ourselves must orbit around our central identity, the core of our being. The
dichotomy that St. Paul speaks of is what gives us problems (Rm:8). This precious virtue calls us to
cooperate with Divine grace as Mary did.
'Immaculate Conception means fidelity; to be faithful to something or someone is part of becoming
who one is. We have a perfect example in Mary's ability to be faithful, since she is integrated,
68 Ibid. p.124. 69 Richard P. Mcbrien (Gen. Edi.) Encyclopedia of Catholicism (London: The Harper Collins, 1989), pp.655-656. ' Callan G. Mary in Faith and Life in the New Age of the Church (Ndola: Franciscan Mission Press, 1983),p.113.
32 whole and complete, then she can give 100% of herself to what God asks of her.71 This is what
Jesus himself meant when he said. '1 have come that you may have life and have it to the full" with
him we become whole, integral and faithful. Human effort is called for as well as willingness to
cooperate with Divine grace.
3.1.a) SUPPORTING EVIDENCE
In the Gospel of Luke the Angel greets Mary as follows: "Hail Mary Full of Grace the Lord is with
you..." (Lk 1:28) These words announced by the angel cannot be understood as the grace of the
Divine maternity, since they were spoken before Mary conceived the Word in her womb but they
show the grace which was Mary's before Christ's conception, grace given to her so that she might
be a worthy habitation for the Son of God. Elizabeth filled with the Holy Spirit said "Blessed are you
among women..." These words too announced by someone filled with the Holy Spirit are an
evidence of the extraordinary blessedness of Our Lady.
Mary's life shows us all the beauty of humility and Jesus' life all its value for it was He the "anaW'
who declared that the poor in heart are blessed.
3.2 HER MODEL IN LIVING CHILDLIKE SIMPLICITY
One writer said, Our Lord has special love for little children and those who become like little children'. Simplicity as we have already seen is a cluster of related themes. "The concepts mostly associated with it are integrity, perfection and sincerity of heart."72 Some would also associate it
't IkIL p.114. 72 Michael Downey The New Dictionary of Catholic Spirituality (Minnesota: Liturgical press,I993),p885.
33 with 'temperance, true wisdom of faith, whole heartedness, prudence in avoiding evil, childlike
innocence, naturalness and charity'.73
Simplicity seems to encompass everything else needed for the spiritual journey to God. In relation
to humility, simplicity is truth, purity of intention and lack of all pretense. The elements of simplicity
are revealed in a person's whole life i.e. 'personal prayer, communal worship, conversation, dress,
food, possessions and all other areas of life. One would be revealing a whole-hearted dedication to
God and neighbour. These become but so many expressions of a deeper simplicity of a
wholehearted dedication to God and neighbour. This is the basis of true discipleship'74
Simplicity and humility are rooted in the truth of reality and grounded in a deep awareness of our
limitedness and shortcomings in the presence of the Divine. They both lead us to a profound sense
of total dependence on God and to an ardent desire to do God's will in all things. So it means
grasping the truth about us and about God.
'In the Old Testament tradition, humility is the attitude of the LANAWIMI (Ps. 17: 28, 68: 34, 149:4,
Jer. 20: 13) the poor of Yahweh, who have no resources of their own but submit themselves wholly
to the will of God, who always hears the cry of the poor. The pattern of their holiness forms the
blueprint for the Scriptural portrayal of the great saints of Israel: Moses, Samuel, Jeremiah, Anna
and Judith75 to mention but a few. Lowly they are in the mind of the world, they are seen in the
biblical perspective to be the special objects of God's solicitude. Their humility involves a sense of
dependence on God in gratitude for his goodness'.76
In the New Testament the disciple of Jesus 'must be humble as a little child (Mk. 10:15) in order to
enter the kingdom of God that Jesus brought into human history. The disciples must have the mind
73 Ibid., p.886. 7° Ibid. "Albert Gelin, The Poor of Yahweh (Minnesota Liturgical Press, 1964 ), p. 6. 76 Ibid. p.517.
4 34 of Christ who promises the Kingdom to the poor in spirit (Mk. 5:3) and extends the invitation "Learn from me for I am meek and humble of heart" (Mt. 11:29). Christ gives the deepest expressions of his humility in his own willing acceptance of the cross; 'He humbled himself becoming obedient to death even death on a cross' (Phil. 2:8).77
'It is not without reason that Jesus enjoins each successive generation of disciples to stop arguing about who is the greatest in his Kingdom; 'Whoever exalts himself/herself will be humbled and whoever humbles himself will be exalted' (Mt. 23:12)78 He gives us a good example in washing the feet of his disciples. 'Humility is closely linked with love/charity; Paul's description of 'AGAPE'
(1Cor.13) It is lowliness become selflessness'.79
Our Lady takes the 'ANAW1MI and the disciple examples in her life. In the Magnificat (Lk.1: 46-55) which incorporates the Old Testament themes as well as New Testament discipleship, 'a woman who has profoundly assimilated the spirit of the "ANAWIM", gives praise to God for the regard God shows for the humility (tapeinosis=abasement or lowliness) of His servant (doule=slave) She is a humble woman who rejoices in the wondrous condescension of God. Her humility gives her insight into the humility of God revealed in Jesus Christ.80 Her whole life speaks of humility in the presence of God and his mysterious will. Our Lady was so exquisitely humble that many saints have been convinced that it was her humility rather than her purity (though difficult to separate the two) that drew down from heaven the God who came into her heart.
At the Annunciation episode Mary said, "Behold the handmaid of the Lord, be it done to me according to your word" This encounter reveals self-knowledge on Mary and she has to face the truth. In this relationship Mary accepts whatever place God has accorded her in his glorious plan.
'7 Ibid. 78 Hickey James, Maix at the Foot of the Cross (San Francisco: Ignatius Press, 1988)p.59. '9 Micheal Downey The New Dictionary of Catholic Spirituality (Minnesota: Liturgical Press, 1993)p.517. 9: Ibid.
35 This is a challenge for us today to be open to God's will in our life, in word and in action, In her statement Mary 'acknowledges her dependence upon him, her indebtedness to Him, her determination to fit herself into His divine plan and accept whatever role He may assign. Her gratitude that wants to pay for his great gift with the service of a little personal servant.81 It's also clear from the statement that Mary is aware of her limitedness but that is not important. 'The important thing is that God has plans for her. Truth and self-knowledge drop her to the level of a little serving maid; truth lifts her to a transcendent place that God has assigned her as His best- beloved daughter and the Mother of his only begotten Son.'82
'Mary puts humility into practice in a glorious gesture as she journeyed towards Zacharia's house.
She is herself the mother of the Most High, she became the nurse of old Elizabeth and the infant
John. She has been lifted to the heights but since she knows that she is just a little servant of God, she will start to be a little servant to two of God's beloved children. The aspect of humility depicted in the Magnificat is one of measuring the gifts God had given and giving thanks for the greatness of
His generosity.' 83 She is a woman to be admired for 'she stand among the poor and humble of the
Lord who confidently hope for and receive salvation from Him184
3.3 HER CHALLENGE TO THE CONGREGATION
.to obtain this spirit they (L.C.B.L sisters) should invoke each day Our Blessed Lady as their special advocate and patron '(Constitution 8)
The spirit referred to is that of childlike simplicity, humility and charity as the founder depicts them.
Pope John Paul II on the feast of the Immaculate Conception 8 December 2000 reminds us saying;
81 Daniel A. Lord, Our Lady in the Modern World (Missouri: the Queen's Work, 1946)p.118. 82 Ibid. Ibid,,p119
36 in response to the angel, the virgin proclaims 'Behold the handmaid of the Lord, let it be done to me according to your word' (Lk.1:38) Mary expresses her total assent of mind and heart to God's hidden will and prepares herself to receive the Son of God, first in faith then in her virginal womb. 'Behold' her prompt compliance with the Divine will is a model for all of us believers, so that the great events, as well as in ordinary affairs, we will entrust ourselves entirely to the
Lord
By the witness of her life Mary encourages us to believe in the fulfillment of God's promises. She calls us back to the spirit of humility, the right interior attitude of the creature towards the Creator, she urges us to put our sure hope in
Christ, who fulfills the Divine plan, even when events seem obscure and are difficult to accept. "85
The Pope presents Mary as a challenge to us today as we reflect on our faith, hope, charity, humility and trust. The same ideas are brought by St. Louis de Montfort who says 'The Blessed
Virgin will give you a share of her faith, a faith that will remove all concern with sensible and extra ordinary things. This faith he says will be living and animated by love so that you will act entirely out of love.'86 One saint said plainly that 'those who fail to do the works of their Mother renounce their lineage. Mary is humble but they are proud, She is pure but they are wicked. She is full of love but they are full of hate for others'.87
The second Vatican Church 59 says 'The Blessed Virgin advanced in her pilgrimage of faith and loyally persevered in her union with her Son unto the cross '88 She remains a challenge for us as a congregation with her faith stronger than that of all the patriarchs, prophets, apostles and the saints. A lively faith animated by charity that enables one to do everything from no other motive than that of pure love, a firm and steadfast faith in the midst of storms and tempests.
84 Austin Flannery, (Gen. Edi.) Vatican Council II , L. G. number 55, (Bombey: St. Paul Publications, 1992), p. 376.
35 L 'osservarore Romano No 50. 13 December 2000 p3 Weekly edition
86 Charles G. Fehrenbach Mary Day by Day (New York: Catholic Book Publishing Company, 1987)p.I12. 87 Ibid. p58. 88 Ibid., p.44.
37 M
In her simplicity Mary was obedient to her calling, she is receptive to the divine purpose. To be able to say 'yes' to divine calling and to live it faithfully is the mark of a genuinely religious person. 'We are challenged here to say 'yes' to the will of God and to live this 'yes' faithfully to the end and we run to our dear Mother when we feel insecure about it.
She challenges us to lead a life of humble service in creating an integrated family in which members are accepted, respected and make their contribution freely. With great compassion we must be the consolation of those who live deeply deprived lives because they have been marginalized, impoverished because of prejudice and discrimination. We can achieve this when we show such respect for our own marginalized and needy members. We must bring Christ to others as Mary did. This was possible because she was humble. We must be human like her who identifies herself with the marginalized'.89
She challenges us in many different ways to be better disciples of Christ whom she brings. To hear the word of God and keep it (Lk.8:21) in all that we say and do, to expand and sensitize our response to our brothers and sisters. She also challenges us to be attentive to needs great and small, to have a compassionate and caring heart, a courageous heart that stands with the needy and oppressed. At Cana we see her bustling about, concerned that there be enough wine to truly celebrate new life. At Zechariah's House in the midst of the privileged, she gives a powerful expression deeply rooted in God and his revelation, to a heartfelt concern for the poor, the oppressed and the hungry of the world'.98 All this was possible because Mary was humble; she lived childlike simplicity in her life. So must we.
" Basil M. Pennington Man Today (New York: Doubleday and Company, 1987)p.119.
4" Ibid., p. 120
38 'Our Lady challenges us to the open and full meaning and role of women in the Church and in our world'91, She challenges us in a way to take our role and to fulfill it with courage that is to be mothers as our constitution states that we are to be 'mothers of thousands'. (L.c.B.L.Constitution,
C8.5). She dared to stand by the side of her Son when he allowed Himself to totally identify with the oppressed, disgraced and degraded. Through the basic virtue of humility she stayed a source of strength and peace in the midst of the disciples as a woman teaching them more by example than by word how to open themselves to the coming and empowerment of the Spirit. In humility she challenges us to open ourselves to experience our humanity in its fullness, to be whole persons who are creative allowing the fullness of humanity to be divinized within. She challenges us to face the ordinariness of our lives'92 as she did in leading for the most part a very ordinary life that she fulfilled the greatest mission.
Our Lady challenges us to walk in her way, the way of the yes of love. Her advice to us her children is; "Do whatever He tells you."(Jn 3:5) She challenges us to a selflessness that seeks nothing but that our lives and our being should magnify the Lord.93 Mary challenges us be reflective, thoughtful and praying seeking to learn from the Spirit especially when we meet with misunderstandings. We see that in Luke's gospel the first misunderstanding Jesus has with another person is with his mother. (Lk. 2:42f0 Mary does not understand and so she returns to reflection, thought and prayer: seeking to learn from the Spirit what her growing Son was about; who He is and what he is becoming. From this time own it is Mary who must grow learn and grow in faith. She matured through the years into understanding the events and sayings of her Son. It is a challenge to our faith too that must grow.
91 Ibid. 92 Ibid. 93 Basil M. Pennington Mary Today (New York: Doubleday & Company, 1987),ppl18-121
39 She challenges us to be believing women as disciples and also to be humble, accepting and being obedient to the word of God. This attitude in Our Lady is revealed in (Lk 1: 38-45) and her inner reflection in (Lk 2: 19, 51).
Her simplicity and obedience to the Word made her acquire all the other virtues. There is nothing spectacular or extra ordinary here it is just faithfulness, constant conversion and growth in grace, enduring daily and forgiving, reconciling and healing, restoring and living with mercy and tender regard for all. Mary is a model disciple who believed the words that the Lord had promised her and then went own to believe more and more until resurrection overshadowed all belief and birthed a hope that demanded pure faith.94 A real challenge for us to continue searching and growing into spiritual maturity. God extended the invitation to intimacy and Mary said, "Yes", simply and obediently. We are invited to act like wise each day and be attentive to God's invitations.
With Mary's example of discipleship the whole church attains the most authentic form of the perfect imitation of Christ. She is a model of all virtues and is more within our reach. 'In her life the Virgin has been a model of motherly love'.95 This is a quality we are to cultivate as her children in our love and service.
3.4 CONCLUSION
Is there any other important lesson that Our Lady can teach us today as a congregation than this one of humility? We seem to have lost the grip of essential truth. We seem to have forgotten our relationship with God our Creator. It seems without humility we fail in all the other virtues. We need self-knowledge that leads us into humility and Mary is the loveliest of all teachers in this regard.
The truthfulness of her humility sets the measure of ours because it establishes quite clearly those
94Megan McKenna Mary Shadow of Grace (New York: Orbis Books, 1995), p.I 12.
40 basic relationships that we hold towards God, other people, and all things that fill the universe and finally towards ourselves.
Aston Chichester gave us the greatest woman as our advocate and patroness and we need to visit her each time and she will teach us how to develop self-knowledge that leads to humility. By her life she shows us how essential this virtue is. She is great because she is lowly and is queen because she was so eager to serve her fellow men and women on bended knees. She possesses the qualities needed by each one of us as one founder would put it 'Humility, simplicity, littleness; never seeking the esteem of the influential, you will give cause for other people to bless God and you will obtain conversion of souls.% We confidently turn to such a woman and the rest of her children do like wise. 'The faithful turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues'.97
95 Austin Flannery, (Gen. Edi.) Vatican Council II, L.G. number 65, (Bombey: St. Paul Publications, 1992), p. 381. % Gabriel-Marie Cardinal Garrone Poor in Spirit (London: Darton, Longman and Todd, 1975), p. 71 97 Austin Flannery, (Gen. Edi.) Vatican Council II L. G. number 65, (Bombey: St. Paul Publications, 1992), p. 380.
41 CHAPTER IV
4.0 INTEGRATING CHILDLIKE SIMPLICITY AND OUR LADY IN L.C.B.L FORMATION
Integration is combining things into whole. I have explored childlike simplicity and Our Lady in some detail and in this chapter I am going to consider how we as a congregation can incorporate this in our formation. The formation Handbook of the Little Children of Our Blessed Lady denotes that 'Our goal is to form strong, secure personalities who are able to internalize Gospel values, especially the Gospel value of childlike simplicity (Mt 18:1-5) so that as a congregation we are mature "Little children" whose special concern is for the women and girls, and for those whose needs are greatest' (p.6). It appears quite obvious that each person in religious life is to internalize the Gospel values but to bring this home is another thing to be considered seriously. It is of greatest importance that those in the formation process work towards attainment of inner freedom.
Only with this inner freedom can the person open up to the internalization of Gospel values.
This automatically calls for a lot of reflection and openness in dialogue in the whole process of formation. "It is to help people to take personal responsibility for maturing in inner freedom, openness to the Spirit and in their call to mission. Formation is a path of gradual identification with the attitudes of Christ towards his Father and his people."98 The inner freedom thus mentioned will enable one to consider Gospel values an important factor. This Childlike Simplicity is not easy to attain that is why Aston Chichester our founder gave us Mary our mother as the patroness of the congregation. As a patroness she has an important role to play in the maturing of each sister towards integration. She is a special protector and intercessor of the congregation.
"Cecil McGuarry, The Consecrated Life a Simplified Text (Kenya: Pauline Publications, 1996), p.35.
42 4.1 OUR LADY AS AN AGENT OF FORMATION
The Formation handbook of the Little Children of Our Blessed Lady takes Our Lady as one of the agents of formation and it says, The presence of the Blessed Virgin Mary in the formation of the
L.c.B.L sisters is indispensable. The postulants learn from her who was overshadowed by the Holy
Spirit, to surrender to God's will completely' (p.25). This shows that the part Our Lady has in the life of each person is essential hence our debt in considering or pondering her example in life.
The handbook also states that The mother of God, the patron of the congregation remains to be the constant model for the novice, a model of total abandonment to God's will, and a model who shows how to bring Christ into other people's lives. She is also a model of vowed life. The novices develop a deep relationship with Mary so that at the end of the noviceship, under the patronage of our Mother, she can utter the definitive 'fiat' to the Divine call' (p.36). With the development of the relationship between the novice and Our Lady there is a close link between the two and their communion would be a source of development in understanding the meaning and importance of
Gospel values. The friendship thus developed would help the novice to act like Mary did in her life.
To those preparing for final commitment the Handbook denotes The Virgin Mary has been the constant model and mediator for the junior sister. Now she becomes a model for her who prepares for a final and definitive "yes" to the Divine call. She is the model par excellence for the L.c.B.L way of life. The juniourate without Mary as an agent of formation would not be truly religious and L.C.B.1:
(p.40). It is through Mary's humility as said already that she was able to pronounce a definitive fiat in her life. So what is necessary here is to continue working towards forming candidates "until they are genuinely free".99
99 Ibid., p.36.
43 "The patronage of Mary is like an insurance policy against all harmful forces that threaten the existence or the vitality of religious orders" 100 The humility that we have praised and admired so far, was attained surely with some personal effort on the part of Our Lady so we must follow suit. If a person/saint is your patron it means whatever you do, is always with him/her in mind. We reflect and ponder our position and relationship towards interdependence.
Mary is the handmaid of the Lord and this stands for the synthesis of a life dedicated to God. She belongs to the pious Israelites who accepted God's sovereign majesty, fully embodied it in their lives and placed themselves completely at God's disposal. In her humility as God's servant or handmaid she was completely open to the mystery of God. In the message of the Magnificat we have seen that she is the 'anawim' of God; those who fear him in a healthy attitude are those who in their lowliness, place all their trust in God. She is in strictly biblical sense the faithful servant who believes unconditionally in God. She belongs to the backbone of the Christians. Those who are not servants of God are the arrogant, the proud and the wicked who trusts in themselves, the self- centered people who do not understand the meaning and importance of religious humility. The
'ANAWIM' are identified by spiritual rather than material factors.
Christ himself epitomized the spiritual attitude of the 'anawim' in the 'Sermon on the Mount' i.e. the poor in spirit, the meek and the merciful. (Mt. 5:3-11) Christ even thanked God rejoicing in the Holy
Spirit for revealing all this meaning of the kingdom to the 'little ones' (Lk.10: 21). Jesus also revealed himself as one of the poor ones learn from me for I am meek and humble of heart". (Mt.
11:29) He also said 'Suffer little children to come unto me for such is the Kingdom of heaven"
(Mk.10: 14) When he says "Unless you change and become like little children you will never enter the Kingdom of heaven" (Mt.18: 3) he is insisting on the absolute necessity of becoming children if we want to be his true disciples.
" Louis Cohn, Our Lady Queen of the Religious (Maryland: Newman Press, 1959), p.''4.
44 This calls for a child's attitude in openness, trust and receptivity. This attitude of relating to God moves from prayer to our relationships with others. Instead of being dominating, we try to be receptive; instead of being suspicious, we move towards greater trust; instead of demanding, we choose to serve and love. If the effort of those in formation is directed towards such attitudes we will build up loving and trusting communities and a congregation where freedom and justice is our daily bread.
Mary our mother in her humility showed her absolute receptivity and her completely free and open attitude in her song (Magnificat) She does not cling to trivialities, she chooses the best part for attaining the kingdom of heaven and that is childlike simplicity. Since she regarded herself as the least of all she is the greatest in the kingdom, "Whoever humbles himself like a little child is greatest in the kingdom of heaven'. (Mt.18: 4)
4.2 THE IMPORTANCE OF VIRGINITY/PURITY
Virginity/purity refers to a definite spiritual and religious attitude a fully involved attitude. Mary developed within her an immaculate state of holiness. Today these people think it is a virtue for the
"weak and the over cautious. It is a renunciation of pleasure and arises from a dread of strong passions and their consequences. That fear drives men timidly into the priesthood and sends pale anemic girls into shadowy cloisters"101
Purity is the grave acceptance of responsibility and it is a very constructive virtue and above all demands heroism. It is a heroic determination. Lord says it is saying No when temptation comes in sweet, persuasive form, to walk out of a group that is telling dirty stories, to keep oneself stainless when stains are called for by the fashions of the day, to resist the invitation of the passionate, the acquiescence of the easy, the persuasions of the personable- these demand
45 heroism".102 This demands heroism and its concept in Christianity is being humble, being childlike.
Purity is a virtue that affects the future so it is quite essential to consider it during formation so that those who would commit themselves to a definite yes say it with meaning and responsibility.
Christ himself was determined to show the positive constructive, essential to the whole world aspects of purity, he lived the life of a virgin. In the same atmosphere He chose as his mother the world's purest woman.103
When we reflect on the importance of virginity we realize that through our founder Aston
Chichester God would have done no less than give us a stainless leader and immaculate Mother.
In her humility she is the 'strong woman driving back the wolves and the savages that hunt down and kill the purity of mankind. She is the guardian of little children, the valiant protector of human life. She is Our Lady of the Immaculate Conception and of the virgin birth of the Son of Goc11.104 As a congregation we learn from her and invoke her for assistance when we are tempted to break this essential virtue of purity. Impurity would be a selfish refusal to take life seriously.
4.3 POINTS OF INTEGRATION
Emptiness is a virginal quality and so is lowliness in a healthy way. People whose lives are overcrowded, filled with trivial details, plans, desires, ambitions, unsatisfied cravings for passing pleasures, doubts, anxieties and fears have problems in becoming humble or childlike in their attitudes. Trivialities destroy virgin mindedness, innocence and all the other Christian virtues. There is dire need to allow space or silence in our lives, to engage in contemplation and work towards a holistic integration pondering the values of childlike simplicity.
1°1 Daniel A. Lord, Our Lady in the Modem World( Missouri: The Queen's Work, 1940) p.I69. "12 Ibid., p.I71 un Ibid., p.I83. 104 Ibid.. p.I90
46 To achieve childlike simplicity is to take time to explore through ordinary events our need for God and union with him. In formation this would be possible after one has achieved some degree of inner freedom. We need to follow St Therese of the Child Jesus in making prudent use of the so- called little things in our lives. Our act of faith in life makes us humble. It is a fact that God is ever present and our faith in this presence is our own deepest truth. Without this our self-awareness would be an awareness of empty nothingness.
Our Lady's fiat is a priceless jewel of trustful faith in God. Considering Mary's fiat and the virtues that surround her we can build a firm foundation asking her to help us move towards sincere humility, childlike simplicity and charity as our charism states. As a model in living these virtues she tells us, "Do whatever He tells youn(Jn.2). We are connected to the Son of God and to be faithful to his word daily in our lives. Fidelity to His teaching is really life giving and nourishing in living any of the Christian virtues.
Through exploring humility in formation we would be building on a strong and firm foundation for a future L.C.B.L. We need to take Mary our patroness not in the sense of exterior devotion only that satisfies common souls in a way but as patroness of our interior lives. We must develop an intimate relationship with her from the beginning of our formation. Union with our mother and patroness would inspire us with sentiments of humility by making us little children of the humble handmaid of the Lord. Humility itself is essential to believing; believing is relying not on our own wisdom but on truths, which surpasses our understanding. Our hearts need to be simple and resting in the Lord i.e. liberated as it were. 'We should simply pay enough attention to the presence of God to make sure that he governs our attitudes and our self-awareness'105. We need to fight a mystical union with Mary our mother and this engenders humility just as natural as it engenders purity.
Iti5 George Lefebvre, Simplicity. The Heart of Prayer. (New York: Newman Press,I975),p.68.
47 Humility is not self-depreciation but self-honest. I am proud personally that the mother of my soul's
salvation was a virgin whose glory and loveliness made attractive to men and women the difficult command to be free from sins of the flesh.
Humility is the disposition of one who serves. In the New Testament it is simply willingness to
serve. In (Phil2:5-9) the two key elements of humility (absolute dependence on God and
willingness to serve) converge in Jesus. A good servant would have the following qualities mainly
courtesy, teachability and gentleness. Humility comes to us in simple, worldly acts of serving
others.106
Our wise ancestors in this pilgrimage say a humble person:
• Never loses sight of what she is. Keeps in mind what she is i.e. we are absolutely nothing,
whatever we have comes from God.
• Accepts God's gifts thankfully as undeserved, acknowledges what God has given and
does not look upon any gifts s/he may have as his/her own.
• Is pleased with the place and office which, our Lord has given him/her and places
confidence in self, forgets self and thinks about the lord who has given him/her everything
and is happy and joyful.107
• Is never ambitious of a higher office of any kind, is not concerned about honour or
dishonour
• Never looks at the faults or sins of others, only his/her own for when we judge others we
are taking on a duty that belongs to God alone.
• Is eager to seek advice from others, especially Spiritual guides since God has put them
there for the purpose of enlightenment.
— ma Bert Ghezzi, Becoming Like Jesus (Indiana: Our Sunday Visitor Publishing Division, 1987),pp. 87-93. I a7 Thomas A Kempis, The Imitation of Christ, Bk. II (Mumbai: St. Pauls,1998), p.100
48 • Is peaceful and calm in the face of her own misdeeds and miseries, becoming irritated or
depressed is the result of expecting to make progress by one's efforts.
• When accused, despised or persecuted is ready to believe that others are right.108
We are reminded here of the essentials in life and this is what Our Lady did in her life and she
attained the Kingdom promised to the little. We may agree or disagree with the points but they
remain facts of life. It is good to learn from those who have tried to live this humility and see
how they have managed it themselves.
GENERAL CONCLUSION
'The primary objective of formation is to prepare people for total consecration of themselves to God in the fol'owing of
Christ at the service of the church's mission. It is to help people to take personal responsibility for maturing in inner freedom, openness to the Spirit and in their call to mission. It is a path of gradual identification with the attitudes of
Christ towards his Father and his people'.103
This is the teaching of the Church concerning formation. The emphasis is on the individual candidate in formation. St. Augustine wrote; "Do you want to begin to build a high building of sanctity? First of all think of putting a solid base of humility because the higher the building the deeper the foundation should go"tlo This is a basic teaching for us religious and more still for us
L.C.B.L sisters. In any activity we take in formation, we must make sure the foundation is laid. The
Church continues to say formation takes place in a form of dialogue; this is a practical example that we need to make use of as we journey in formation.
Carmelite Conferences. ' Cecil Mcguarry, The Concentrated life (Africa: Pauline Publications, 1996), p. 35. Mi Carberry j. Mary Queen and Mother (New York: St Paul editions, 1979), p. 165.
49 The Church together with the Constitutions gives brilliant ideas on formation but without the valuable virtue of humility, they remain mere words or ideals. We turn to Christ our perfect example of humility and simplicity. His home, where the disciples went to see (Jn.1: 39) must have been 'a house among many others, hidden, humble, ordinary, with nothing singling it out as the "home" of
God among people. Better than a cloud, humility withdrew it from human gaze'lll The Cana incident is one of the many occasions that reveal humility and simplicity in Christ. He identified himself with the norms and culture of his group. He has acquired within this culture the title of a
Rabbi or even a prophet yet he comes to join a wedding celebration (Jn.2: 2)
Jesus' simplicity is revealed as one who had no trouble suiting in his surrounding. Even his presence spread no gloom over the rejoicings. We are called to follow our Saviour in a special way.
We now live in the 21st century and I feel we need to revisit this virtue if ever we are to advance in our pilgrimage. 'If the 20th century has lost anything that needs to be rediscovered, if the Western world has denied anything that needs to be owned, if individuals have rejected anything that needs to be professed again, if the preservation of the globe in the 21st century requires anything of the past at all, it may be the commitment to the Rule of Benedict to humility'112 This is a real challenge to us as a congregation to move forward and make of our lives a living sacrifice of humility. This is what would make us different others for this is the real spirit to develop.
I am aware that these things are easier said than done but we cooperate with the Divine grace and through the intercession of our dear Mother move forward no more turning back. The cost of living childlike simplicity, humility and charity is not an easy one. We need to develop a contemplative stance; simplicity that comes from lots of good looking and good listening.
In Paul-Marie de la Croix, The Biblical Spirituality of St. John (New York: Alba House, 1966),p.107. 112 Joan Chittister, The Rule of Benedict New York: St. Pauls, 1992), p.62.
50 Song of the Little ones
REF: Unless you become like little children you shall not see the face of God for the one with the heart and eyes of a
child will see what God is like.
a) The Lord said: Suffer little children to come unto me for such is the kingdom of heaven. So Jesus blessed the
young ones and fed them with his love and asked us be like them
b) The Lord said: Blessed are those who are pure in their hearts; For they are the ones who will see God, And
Jesus said of elders who lead the young to sin: They should not have been born.
c) Whoever welcomes such one child in my name welcomes me; not me but the one who has sent me. And he
who gives some water to one, who bears my name! Will lose not his reward.
d) 0 Heavenly Father, said the Lord, Do I thank you once more; for hiding these things from the learned.
Revealing them to children and those with simple hearts. For such was what you willed.
Give me a big heart, my Lord and my God. As my interests are dear to Thee, Make Thy interests dear to me.
Help me to see Thy image in every man, woman and child I meet The more if they are poor, down trodden, humanly unattractive or merely bores. Grant that every one I meet may be the better for knowing me and happier for having crossed my path.
And so dear Lord, take me out of my own narrow little self, and make me really big. "Be ye perfect as your Father is perfect". That was Thy command and therefore it is possible. Archbishop A. Chichester
sok 51 BIBLIOGRAPHY
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REFERENCE BOOKS
Atwatter, Donald, A Dictionary of Mary, New York: Kennedy and Sons, 1956.
Downey Michael (Editor), The New Dictionary of Catholic Spirituality, Minnesota: The
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PERIODICALS
L'Osservatore Romano No 50 (December 13, 2000).
The Zambesi Mission Record, (December 1932).
4